A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.
Parshas Titzaveh
Viyikchu Li- Viyikchu Eilecha
The parshiyos of Terumah and Tetzaveh follow the exclamation of na’aaseh v’nishma which concludes parshas Mishpatim. Each parsha begins with the word v’yikchu, you should take. Terumah commences with viyikchu Li teruma—take for Me (Hashem) and Titzaveh opens with viyikchu eilecha take for you. What is about the building of the Mishkan that helps us make this transition from taking and giving to Hashem to acquiring for ourselves? What can we learn from it today? One approach is found in how Chazal explain the relationship between matan Torah and the hakomas hamishkan.
Chazal teach us that the relationship of hakoras hatov – expressing appreciation, is integrally bound up with the matan Torah experience. Indeed, it is only after Klal Yisrael receives the most precious of gifts, our priceless Torah, that Hashem Yisborach directs us to build a Mishkan and fashion the Aron to hold the Luchos, a Menorah to illuminate our lives, a Shulchan to dedicate our worldly assets to the Borei Olam and construct two diatinct mizbachos to harness our mesiras nefesh which provide the sweet fragrance and aroma that should innately surround every Jew.
The reality is that the Mishkan itself was to be our tool to express the ultimate sense of appreciation to Hashem Yisborach for elevating our stature, as He selected us as His chosen people. Though priceless in value, we somehow attempt to thank Hashem for bestowing His royal status upon us, giving us His Torah and calling us His children. This we express through our drive to fulfill viyikchu Li to give to Hashem—as we build and serve in the Mishkan. Once we have generously been thankful to Him we are allowed to enjoy vikchu eilecha to take for ourselves the gifts of health, happiness and nachas he has bestowed upon us each and every day.
Only by giving to Him do we truly take for ourselves!
But there is more, another nuance that deepens the message. One cannot help but notice that the venue of viyikchu eilecha is prefaced with the charge v’ata titzaveh es bnai Yisrael – you should command klal Yisrael. Although the technical tzivui of the parsha is related to the preparation of oil for the menorah, Chazal teach us that the essence of the beginning of the parsha is really is about the transmission of our Mesorah through Torah Shebaal Peh as represented by the menorah. We are being taught v’ata titzaveh – you must command and transmit the Torah to another generation. Each Jew must view this responsibility as a personal obligation. For only through the authentic transmission of mesorah will we be able to serve as the ohr la’amim Hashem Yisborach intended.
When we combine these two ideas we are left with a profound message. Indeed, we are being taught that the pivotal criterion in transitioning from viyikchu li into viykchu eilecha is our fidelity to the transmission of Torah shebaal peh. When we follow through on our responsibility to pass the torch of Torah forward, bestow that legacy to our children and cloak them with the mantle of leadership to themselves be transmitters of Torah we are then empowered to actualize all of His gifts for a life filled with the Yiddishe Nachas for which we strive.
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